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lay them up without the camp in a clean cationem vox illa habet viii. 7, ubi notata place, and it shall be kept for the con- vide. Cf. Zach. xiii. 1, et ibi not., et Heb. gregation of the children of Israel for a ix. 13. water of separation : it is a purification for

Ver. 12. sin.

For a water.

Pool.- For a water, or, to the water, i. e., ' DY? Nonn! 5 - ? ? ? to be put to the water, or mixed with it. I Rosen.-772 nanopaga, In asservationem



N isan sizning pro aquis impuritatis, i.e., diligentissime outos ayuigonoetai nuépa tpity kaì ti servabitur cinis ille ad conficiendam aquam nuépa é Boóun, kai kabapòs intal. év lustratoriam.

μη αφαγνισθή τη ημέρα τη τρίτη και τη ημέρα Of separation.

τη εβδόμη, ου καθαρός έσται. Pool.-i. e., appointed for the cleansing of Au. l'er.—12 IIe shall purify himself them that are in a state of separation, who with it on the third day, and on the seventh for their uncleanness are separated from the day he shall be clean : but if he purify not congregation.

himself the third day, then the seventh day Prof. Lee.-77;, legal impurity. the shall not be clean.

Bp. Ilorsley.- A water of separation, or, Ged., Booth.-“ He shall purify himself a water of sprinkling. LIX, Vugate, with it on the third, and on the seventh day, Syriac, Queen Elizabeth's Bible, and Hou- and shall be clean; but if he purify not bigant, from the Chaldee sense of the root himself on the third day, and on the seventh 1773.

day, he shall not be clean." It is justly Rosen.-777 , 1qua impuritatis dicitur observed by Delgado, that the last colon of ca, quæ impuros vel immundos purgabat. this verse is erroneously rendered in our Sed LXX, cowp pavtiuOÙ vertunt, ut 011- vulgar translation, which runs thus : “but kelos: aqua adspersionis, a significatione if he purify himself not the third day, then rad. Chald. 773, adspersus est, in Aphel ad- the seventh day he shall not be clean ;' nor spersit. Nec aliter Jonathan, Syrus et was this error corrected by Purver or Bate. Saadias vertunt. Verum 77 ceteris om- Nothing can better express the original than nibus V. T. locis immunditiei significatum the version of the LXX; with which agree obtinet.

Syr. and Onk., although their Latin versions Il is a purification for sin.

in Pol. make them speak otherwise by being Pool.- Either the heifer thus managed, or badly pointed. Saadias, to prevent mistakes, the water thus made and sprinkled, is a judged it proper to render thus: “and if he purification for sin, Heb., a sin, i. c., a kind be not purified on both these days, he shall of an offering for sin, or rather a mean for not be clean." So, latterly, Dathe : quod the expiation or cleansing of sin. The name si his diebus non fuerit capiutus mumet imof sin is sometimes given to the punishment purus. And Viichaelis: "entsiindiget er of sin, and sometimes to the sacrifice or sich an diesen beiden tagen nicht, so bleibt offering for sin.

er unrein." There was no need of departBp. Patrick.-It is a purification for sin.] ing from Luther's more literal, and more In the Hebrew the words are it is sin; and elegant version.---Gieders. we add, a purification, to explain the sense.' For it was not a proper sacrifice for sin (as

Ver. 11. this phrase for sin sometimes imports, Ler du. 'er.-11 This is the law, when a man iv. 21), but had something of that nature in dieth in a tent: all that come into the tint, it (as I observed before), and may be pro- and all that is in the tent, shall be unclean perly said to purify or cleanse men from seven days. their sin, i. e., from such legal defilements! And all that is in the tent. as are mentioned afterwards.

Patrick, Ged., Booth. And all that are Rosen.-4? , victima est pro pec- in the tent. cato. Nam ea significatione sæpe vos 7 The meaning seems to be, that every in Levitico occurrit, si de pecudibus in sacri- 'person who canne into the tent while the ficiis mactatis est samo. LXX verterunt dead body lay there (or before the tent was äyuuoui éoti, est purificatio, quam signifi- pwritied), as well as they who were in it when the person died, should be unclean. | vertunt, num ex hac petra aquam vobis For all the goods of the house were not eliciemus? quæ verba sunt dubitantis; cf. made unclean; but only all open vessels. Gen. xviii. 13. Et eo sensu et ego ea acBp. Patrick

cipere mallem, partim ob vs. 12, partim ob Ver. 21.

Ps. cvi. 33, ubi dicitur, Mosem populi conAu. l'er.- Unto them.

tumacia ad peccandum inductum esse, quod Hloub., Horsley, Ged., Booth. To you ten

temere effutisset verba, quæ dubitationem de Sam., LXX, Syr., Targ., nineteen Heb. divina potentia indicarent. and six Chald. MSS.).

Ver. 12, 13.
Cilar. XX. 8.

anosabay nun-bp Bins N? 12 Au. Ver.And thou shult bring. Sothou. 1995 mph jonarny05799

Ged., Booth.--For thou shalt bring. And bopiens isian NS 735 Series 32 thou.

Ver. 10.

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12 kui eite kúpios apòs Mwuong kai 'Aapáv. - ότι ουκ επιστεύσατε αγιάσαι με εναντίον των

:01. viwv 'lopara, dià TOUTO OỦk eiváčete úneis triv και εξεκκλησίασε Μωυσής και Ααρών την συναγωγήν ταύτην εις την γην ήν δέδωκα συναγωγήν απέναντι της πέτρας, και είπε προς αυτούς. 13 τούτο το ύδωρ αντιλογίας, ότι αιτούς. ακούσατέ μου οι απειθείς. μη εκ της ελοιδορήθησαν οι υιοι Ισραήλ έναντι κυρίου, πέτρας ταύτης εξάξομεν υμίν ύδωρ;

και ηγιάσθη εν αυτοίς. Au. l'er.-10 And Moses and Aaron ga

l Au. l'er.-12 And the Lord spake unto thered the congregation together before the Moses and Aaron, Because ye believed me rock, and he said unto them, llear now, ye not, to sanctify me in the eyes of the chilrebels; must we fetch yol water out of this dren of Israel, therefore ye shall not bring rock ?

this congregation into the land which I have Must ue,

given them. ken., Ged., Booth.-Can we, &c.

13 This is the water of Meribah (that is, The crime of Moses, which was certainly strife. See Exod. xvii. 77; because the great, in what he said at this time, does not children of Israel strove with the Lord, and appear clearly from our authorized version. he was sanctified in them. But, as God had told Moses, in ver. 8, that Bp. Ilorsley.“ To sanctify me;" rather, he (Moses) should bring forth unter out of “to procure me honour." The crime of the rock : and, as God says, in ver. 12, that Moses and Aaron seems to have been, that, Moses believed him not, to sanctify him before from some impatience or distrust, they were the children of Israel : it is necessary, that not so punctually observant as they should the words in this 10th verse do express have been of the Divine injunction ; which Moses as not belicring, that he could thus was not to strike the rock, but to speak to it. bring forth the water. And it is happy Water had been brought from the rock by a therefore, that the words may be rendered, blow before. Jehovah would have now perCan we fetch you water out of this rock ? formed what might have seemed a greater Other verbs, in the future tense, are now wonder. He would have had the waters rendered also by can in the following places; flow at the bare command of the prophet, Gen. xxxix. 9; xli. 38; Job vi. 0 ; xxii. without any appearance of mechanical im2, 13; Ps. Ixxxix. 6 ; Jer. ii. 32; Amos iii. pulse. But this gracious purpose Moses and 3, 5.- Kennicoll.

Aaron, by their impatience, turned aside ; Rosen.-02 cgj 717 67797 Sunt and did not so much as they were enjoined qui tò ? ante i? positum putent pro 777, to do for God's glory. eccr, ut xxxi. 1.); Ez. xx. 30; Jes. xix. 6;! Dr. A. Clarke.-12 The offence for which 1 Sam. ii. 27. Ita verba sie vertenda erunt: Moses was excluded from the promised land ecce! er huc petra eliciemus lobis aquam. appears to have consisted in some or all of Alii illud :? interrogativum existimant atque the following particulars: 1. God had com

manded him (ver. 8) to take the rod in his , have been so called before this, being a hand, and go and SPEAK TO TIE ROCK, and it place well known to the Edomites (ver. 16). should give forth water. It seems Moses The common opinion is, that he speaks of did not think speaking would be sufficient, Moses and Aaron: for God's name, saith therefore he smote the rock without any R. Solomon, is much revered when he doth command so to do. 2. He did this twice, not spare even his holy ones (Lev. x. 3). which certainly in this case indicated a But Nachmanides expounds it of the Israelgreat perturbation of spirit, and want of ites, before whose face (as he expounds attention to the presence of God. 3. He sanctified in them) God's power, and faithpermitted his spirit to be carried away by a fulness, and goodness appeared: and who sense of the people's disobedience, and alone are mentioned in this verse; not thus, being provoked, he was led to speak Moses and Aaron. But all three opinions unadvisedly with his lips : Ilear now, ye in the issue concur in this one, that God REBELS, ver. 10. 4. He did not acknow- made his power, &c., appear in the eyes of ledge GOD in the miracle which was about all the Israelites, by bringing water out of a to be wrought, but took the honour to him-rock; and at the same time demonstrated self and Aaron : Must wc fetch you water his holiness and impartial justice in punishout of this rock?” Thus it plainly appears ing his greatest friends for their unbelief. that they did not properly believe in God, Rosen.-09 017!!, Et sanctificatus est in and did not honour him in the sight of the illis, i.e., apparuit Israelitis gloriosus et people; for in their presence they seem to omnipotens ; superavit diffidentiam eorum express a doubt whether the thing could be et verax ab iis habebatur. In Cod. Sam. possibly done. As Aaron appears to have post hunc vs. sequitur id, quod legimus been consenting in the above particulars, Deut. ii. 1, sqq. ; iii. 21, sqq., ut suppleantherefore he is also excluded from the pro- tur circumstantiæ, quæ hoc in loco videntur mised land.

deesse. Rosen.-12 'a OneNTNS , Quia non cre- After verse 13, the Sam. Pent. has the didistis in me. De peccato Mosis variae following addition :sunt interpp. opiniones. Nonnulli putant, ba n yos 174.700 un Mosem peccasse in eo, quod petram baculo ferierit, cum jussus esset, alloqui eam." Verum si verbo educenda erat aqua, cur jussus est, vergam adsumere? Nam ea non' : 7022317'wynnwys 78 y7821 opus erat, si sermone res transigi debebat. Verisimile est, Mosem peccasse in eo, quod verba dubitationis dixit, quum populum potius admonere debuisset, ut fiduciam in 27 703 58 77777 ON : 77925077

להראות את עבדך את גדלך ואת ידך החזקה : אשר מי אל בשמים

אעברה נא ואראה את הארץ הטובה אשר בעבר הירדן ההר הטוב הזה

לך אל תוסף דבר אלי עוד בדבר in siunili מ:ui jף ,potentiam Dei ponerfן הזה : עלה אל ראש הפסגה ושא עיניך ימה וצפונה ותימנה ומזרחה וראה

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אל וייראו מכם ונשמרתם מאד : תתגרו בם כי לא אתן לכם מארעם * ירשה עד מדרך כף רגל כי ירשה !was called Kadesh

from his being sinctified

rock : and therefore the name of the place

there. Thus Chaskuni. But it seems to

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In the Hebrew the words are thus placed, sequently after being in a part of Canaan, a when the Canaanite king Arad : and so they part of the very country they were going to, are in the LXX and the Vulgar: and Arad on the west of the Dead Sea, they returned may as well signify a place as a person : nay, towards the Red Sea ; and near the eastern there seems more reason to translate the tongue or gulph of the Red Sea, on the words thus, “the Canaanitish king of Arad :" south of Edom, marched round Edom to because there was such a city in Canaan, the east of the Dead Sea, in order to enter mentioned Josh. xii. 14, and Judges i. 16. Canaan from the east side of Jordan! One of the sons of Canaan being called Arad This surprising representation of so vast (as both the LXX and the Vulgar translate and dangerous a march, quite unnecessarily the Hebrew word Arvad, Gen. x. 18), who it performed, is owing to two circumstances. is likely gave his name to this part of the The first is (xxi. 1), the Canaanites heard, country; the chief city of which was also that Israel was coming by the way of the called after him.--Bp. Patrick.

spies, meaning, by the way the spies went By the way of the spies.

from Kadesh-barnea into Canaan. But this Patrick, Ken., Horsley, Ged., Booth.-being impossible, because Israel had now By the way of Atharim.

marched from Meribah Kadesh to Mount Pool.-By the way of the spies; not of; Hor, beyond Ezion-geber, and were turning those spies which Moses sent to spy the round Edom to the south-east: it is happy, land, Numb. xiii. 17, for that was done that the word rendered spies, in our version, thirty-eight years before this, and they went is in the Greek a proper name (Atharim), so privately, that the Canaanites took no which removes that difficulty. And the notice of them, nor knew which way they other difficulty (ver. 2, 3) is removed by the came or went; but of the spies which he Greek version likewise : according to which, himself sent out to observe the marches and the vow made, with the fact subsequent, motions of the Israelites. But the words does not signify destroying the Canaanite may be otherwise rendered; either thus, in cities, but devoting them to destruction at the manner of spies, so the sense is, when some future time. See Wall's Crit. Notes. he heard that divers of the Israelites came Rosen.-Verba D787 T., Onkelos, Syrus, into or towards his country in the nature of et Vulgatus vertunt : in via exploratorum ; spies, to prepare the way for the rest; or quasi regi Cananæorum nunciatum esset, thus, by the way of Atharim, a place so Israelitas ingredi velle Cananæam eadem called, as the seventy interpreters here take via, qua olim eam ingressi erant exploratores it, and it seems not improbable.

ab eodem populo missi. Sed huic interpreKen.-Numb., ch. xxi. This one chapter tationi obstat primum, quod exploratores has several very considerable difficulties ; dicuntur c', a 77, unde esse deberet and some verses, as now translated, are 'ng. Deinde xx. 21-23, dicitur, Israelremarkably unintelligible. A true state of itas, cum rex Edomitarum illis transitum this chapter is not, however, to be despaired negasset, circuisse regionem illius; igitur of, and it has in it some circumstances, illa interpretatio locum non habet. LXX, which merit more than common attention. O'rny ceperunt ut nomen proprium loci: It contains the history of the last part of the ódov Adapeill, ita et Saadias. Quibus nos travels of the Israelites, in their way to the calculum addimus. Michaëlis confert 778, promised land: beginning with them at quæ vox apud Syros, Chaldæos, Samaritanos Mount Hor, the thirty-fourth encampment; locum significat. Dathius quidem opposuit and concluding with them, as in their forty- constructionem cum 777, ria regionum; sed second and last encampment, near Jordan, Mich. in Supplemm., p. 115, monet, hoc in the country which they had acquired dubium solutum videri, modo ad Ile nomini by conquest over Sihon, king of the præfixum adtendas. Vertit igitur : audivit Amorites.

rex Edomitarum venire Israelitus in via ad It begins with saying that king Arad the hæc loca. Canaanite, who dwelt in the south (in the An. Ver.--3 And delivered up the Caland of Canaan, Numb. xxxiii. 10), attacked naanites. Israel, and was defeated ; and that Israel Ged.-- And delivered into their hands destroyed their cities : and that, after de- [Sam., LXX, Syr., Arab.) the Canaanites. stroying these Canaanite cities, and con- ! 10. Ver.-Destrowed.

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